of God, he says, xl. 2; and that the spirit took him up, xliii. 5. The case was similar with ZECHARIAH, who was then accompanied by an angel, when he saw a man riding among the myrtle trees, Zech. i. 8; when he saw four horns, and afterwards a man who had a measuring line in his hand, ii. 1; when he saw Joshua the high priest, iii. 1, and following verses; when he saw a candlestick and two olive trees, iv. 2, 3; when he saw a flying roll and an ephah, v. 1. 6; and when he saw four chariots coming out from between two mountains, and horses. vi. 1. In the like state also was DANIEL, when he saw four beasts ascend out of the sea, Daniel vii. 3; and when he saw the battle between the ram and the he-goat, viii. 1, and following verses. That he saw these things in visions is said, vii. 1, 2. 7. 13. viii. 2. x. 7, 8. That the angel Gabriel was seen by him in a vision, and spoke with him, ix. 21, 22. The case was similar with JOHN when he wrote the Revelation, who says that he was in the spirit on the Lord's day, Rev. i. 10. That he was carried away in the spirit into the wilderness, xvii. 3. That he was carried in the spirit to a high mountain. xxi. 10. That he saw horses in a vision, ix. 17; and else. where, that he saw those things which he described, thus in the spirit or in a vision, i. 12. iv. 1. v. 1. vi. 1; and in each of the following chapters.

53. But as to what concerns the Word itself, it is not said by the prophets, that they spoke it from the Holy Spirit, but that they spoke it from Jehovah, Jehovah of hosts, and the Lord Jehovih ;* for it is read, THE WORD of JEHOVAH CAME TO ME; JEHOVAH SPOKE TO ME; also, very often, THUS SAITH JEHOVAH, and THE SAYING OF JEHOVAH; and because the Lord is Jehovah, as was shown above, therefore all the Word was spoken by Him. That no one may doubt but that it is so, I will only cite those passages in JEREMIAH, where it is said, "The Word of Jehovah came to me; Jehovah said to me; Thus saith Jehovah; and, The saying of Jehovah;" which are the following: i. 4. 7. 11, 12-14. 19. ii. 1, 2-5. 9. 19. 22. 29. 31. iii. 1. 6. 10. 12. 14. 16. iv. 1. 3. 9. 17. 27. v. 11. 14. 18. 22. 29. vi. 6. 9. 12. 15, 16. 21, 22. vii. 1. 3. 11. 13. 19-21. viii. 1. 3. 12, 13. ix. 3. 6. 9. 12. 15. 17. 20. 23, 24.

x. 1, 2.

*The name, Lord Jehovih, is not used in the English Bible; but the translators have substituted for it the name, Lord GoD: and the name Jeho vah, they have usually rendered LORD.

18. xi. 1. 6. 9. 11. 17. 21, 22. 11-15. 25. xiv. 1. 10. 14, 15. xvi. 1. 3. 5. 9. 14. 16. xvii. 5. 11. 13. xix. 1. 3. 6. 12. 15.

xii. 14. 17. xiii. 1. 6. 9. xv. 1-3. 6. 11. 19, 20. 19-21. 24. xviii. 1. 5, 6. xx. 4. xxi. 1. 4. 7, 8. 11, 12. xxii. 2. 5, 6. 11. 16. 18. 24. 29, 30. xxiii. 2. 5. 7. 12. 15. 24. 29-31.38. xxiv. 3. 5. 8. xxv. 1. 3. 7-9. 15. 27-29. 32. xxvi. 1, 2. 18. xxvii. 1, 2. 4. 8. 11. 16. 19. 21, 22. xxviii. 2. 12. 14. 16. xxix. 4. 8, 9. 16. 19-21. 25.30-32. xxx. 1–5. 8. 10—12. 17, 18. xxxi. 1, 2. 7. 10. 15—17. 23. 27, 28. 31–38. xxxii. 1. 6. 14, 15. 25, 26. 28. 30. 36. 42. xxxiii. 1, 2. 4. 10-13. 17. 19, 20. 23. 25. xxxiv. 1, 2. 4. 8. 12, 13. 17. 22. xxxvi. 1. 6. 27. 29, 30. xxxix. 15—18. xl. 1. xliv. 1, 2. 7. 11. 24-26. 30. 28. xlvii. 1. xlviii. 1. 8. 12. 30. 35. 38. 40. 43, 44. 47. xlix. 2. 5-7. 12, 13. 16. 18. 26. 28. 30. 32. 35. 37-39. 1. 1. 4. 10. 18. 20, 21. 30, 31. 33. 35. 40. li. 25. 33. 36. 39. 52. 58. These only in Jeremiah. The like is said in all the other prophets; and not that the Holy Spirit spoke, nor that Jehovah spoke to them by the Holy Spirit.

xxxvii. 6, 7. 9.

xlii. 7. 9. 18,

xxxv. 1. 13. 17-19. xxxviii. 2, 3. 17. 19. xliii. 8. 10. xlv. 1, 2. 5. xlvi. 1. 23. 25.

54. From these now it is manifest, that Jehovah, who is the Lord from eternity, spoke by the prophets; and that where it is said the Holy Spirit, it is Himself: consequently, THAT GOD IS ONE, BOTH IN PERSON AND IN ESSENCE, AND THAT HE IS THE LORD.

THAT THE DOCTRINE OF THE ATHANASIAN CREED AGREES WITH THE TRUTH, PROVIDED THAT BY THE TRINITY OF PERSONS BE UNDERSTOOD THE TRINITY OF A PERSON, WHICH IS IN THE

LORD.

55. That Christians have acknowledged three divine persons, and thus as it were three Gods, was because there is a trine, [or three constituents,] in the Lord, and one is called the Father, another the Son, and the third the Holy Spirit; and this trine is distinctly named in the Word, as the soul and body and what proceeds from them, are also distinctly named, which nevertheless are one. The Word, in the sense of the letter, also, is such, that it distinguishes things which are one, as if they were not one; thence it is, that Jehovah, who is the Lord from eternity, it sometimes calls Jehovah, sometimes Jehovah of hosts, sometimes God, sometimes Lord, and at the same time, Creator, Savior, Redeemer, and Former, yea, Shaddai; and his Human which he assumed in the world, Jesus, Christ, Messiah, Son of God, Son of Man, and in the Word of the Old Testament, God, the Holy One of Israel, the Anointed of Jehovah, King, Prince, Counsellor, Angel, David. Now, because the Word is such, in the sense of the letter, that it names several, which nevertheless are one, therefore Christians, who in the beginning were simple, and understood every thing according to the sense of the letter, distinguished the Divinity into three persons, which also on account of their simplicity was permitted; but yet so, that they also believed concerning THE SON, that He was Infinite, Uncreated, Almighty, God, and Lord, altogether equal to the Father; and moreover, that they believed, that they are not two or three, but one in essence, majesty, and glory, thus in divinity. Those who simply believe thus, according to the doctrine, and do not confirm themselves in three Gods, but of the three make one, after death are informed by the Lord through the angels, that He is that One and that Trine; which also is received by all who come into heaven; for no one can be admitted into heaven, who thinks of three Gods, howsoever with his mouth he says one. For the life of the whole heaven, and the wisdom of all the angels, is founded upon the acknowledgment and thence confession

of one God, and upon the faith, that that one God is also a Man, and that He is the Lord, who is, at the same time, God and Man. Hence it is manifest, that it was of divine permission, that Christians in the beginning should receive the doctrine concerning three divine persons, provided that they also received at the same time, that the Lord is God, Infinite, Almighty, and Jehovah; for unless they had also received that, it would have been all over with the church, since the church is a church from the Lord; and the eternal life of all is from the Lord, and not from any other. That the church is a church from the Lord, may appear from this alone, that the whole Word, from beginning to end, treats of the Lord alone, as has been shown above; and that He is to be believed in; and that those who do not believe in Him, have not eternal life; yea, that "the anger of God abideth on them." John iii. 36. Now, because every one sees in himself, that if God is one, HE IS ONE BOTH IN PERSON AND IN ESSENCE; (for no one thinks otherwise, or can think otherwise, while he thinks that God is one ;) I will here adduce the entire doctrine, which has its name from Athanasius, and afterwards show, that all that is there said is true, provided that, instead of the trinity of persons, be understood the trinity of a person.

56. THE DOCTRINE is this; "Whoever wishes to be saved, it is necessary for him to keep the Catholic (or Christian) faith; unless any one keep that faith whole and entire without doubt, he will perish forever. This Catholic (or Christian) faith is, that we worship one God in trinity and the Trinity in unity, neither confounding the persons, nor separating the substance, (or essence;) since there is one person of the Father, another of the Son, and another of the Holy Spirit; but the divinity of the Father, of the Son, and of the Holy Spirit, is one and the same, the glory equal, and the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated; the Father is infinite, the Son is infinite, and the Holy Spirit is infinite; the Father is eternal, the Son is eternal, and the Holy Spirit is eternal: and yet there are not three Eternals, but one Eternal; and there are not three Infinites, nor three Uncreated, but one Infinite, and one Uncreated. Likewise, as the Father is almighty, so the Son is almighty, and the Holy Spirit is almighty; and yet there are not three Almighties, but one Almighty. As the

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DOCTRINE OF THE NEW JERUSALEM

Father is God, so the Son is God, and the Holy Spirit is God; and yet there are not three Gods, but one God. Although the Father is Lord, the Son is Lord, and the Holy Spirit is Lord, yet still there are not three Lords, but one Lord. For although, by the Christian truth, we are obliged to acknowledge each person by himself to be God and Lord, yet still, by the Catholic religion, we are forbidden to say that there are three Gods or three Lords; (or, yet still we cannot, according to the Christian faith, name three Gods or three Lords.) The Father is made of none, neither created, nor born; the Son is of the Father alone, not made, nor created, but born; the Holy Spirit is from the Father and from the Son, neither made nor created, nor born, but proceeding. Thus there is one Father, not three Fathers, one Son, not three Sons, one Holy Spirit, not three Holy Spirits; and in this trinity there is no first and last, and there is no greatest and least, but all the three persons are together eternal, and altogether equal; so that it is, just as it was said above, that the Unity in trinity, and the Trinity in unity is to be worshipped; (or, that three Persons in one Godhead, or one God in three Persons, is to be worshipped.) Wherefore, whosoever wishes to be saved, must think thus concerning the Trinity."

"Moreover, it is also necessary to salvation, that one should rightly believe the incarnation of our Lord Jesus Christ; (or, that one should firmly believe, that our Lord is very Man;) since the true faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man; God of the substance, (essence, or nature,) of the Father, born before the world; and Man of the substance, (or nature,) of the mother, born in the world; perfect God, and perfect Man, consisting of a rational soul and a human body; equal to the Father as to the Divine, and inferior to (or less than) the Father as to the Human; who, although He is God and Man, yet is not two, but one Christ; one, not by conversion of the divine essence into a body, but by taking of the Human into God; (or, He is one, yet not so that the Divine was transmuted into the Human, but the Divine took up the Human to itself;) one altogether, not by confusion (or commixtion) of substance, but by unity of person; (or, He is altogether one, yet not so that the two natures are mixed together, but He is one Person ;) since, as the rational soul and body is one man, so God and Man is one Christ. Who suffered for our salvation, de